The Jew in the Lotus: A Poet's Rediscovery of Jewish Identity in Buddhist India

While accompanying eight high–spirited Jewish delegates to Dharamsala, India, for a historic Buddhist–Jewish dialogue with the Dalai Lama, poet Rodger Kamenetz comes to understand the convergence of Buddhist and Jewish thought. Along the way he encounters Ram Dass and Richard Gere, and dialogues with leading rabbis and Jewish thinkers, including Zalman Schacter, Yitz and BWhile accompanying eight high–spirited Jewish delegates to Dharamsala, India, for a historic Buddhist–Jewish dialogue with the Dalai Lama, poet Rodger Kamenetz comes to understand the convergence of Buddhist and Jewish thought. Along the way he encounters Ram Dass and Richard Gere, and dialogues with leading rabbis and Jewish thinkers, including Zalman Schacter, Yitz and Blue Greenberg, and a host of religious and disaffected Jews and Jewish Buddhists.

This amazing journey through Tibetan Buddhism and Judaism leads Kamenetz to a renewed appreciation of his living Jewish roots....more

Paperback, 336 pages

Published
August 21st 2007
by HarperOne
(first published April 28th 1994)

“The Jew in the Lotus” is a true account of a delegation of Jews from a wide range of religious denominations who visit the Dalai Lama in 1990. The Dalai Lama, whose people and way of life are threatened, would like to learn about Jewish survival. The Jewish delegates each come with their own unique perspective on Judaism, which they plan to share. The author, Rodger Kamenetz, documents this journey in full, including the group dynamics, the intra-group tensions, and the dialogue with the Dalai “The Jew in the Lotus” is a true account of a delegation of Jews from a wide range of religious denominations who visit the Dalai Lama in 1990. The Dalai Lama, whose people and way of life are threatened, would like to learn about Jewish survival. The Jewish delegates each come with their own unique perspective on Judaism, which they plan to share. The author, Rodger Kamenetz, documents this journey in full, including the group dynamics, the intra-group tensions, and the dialogue with the Dalai Lama and other Buddhists, many of whom were once Jews (JUBUs).

This book touched me on a variety of levels, and it's going to be difficult, if not impossible, to capture my reaction within the limits of a review someone would actually want to read, and to stick to the book as opposed to going off on ten million tangents. As I read, I found myself taking copious notes, writing down quotes, and talking to every single person I bumped into about the book and how provocative I was finding it. So if you're plodding through this and find your eyes glazing over, don't say I didn't warn you.

I guess the central theme of the book, at least for me, was that of Jewish continuity. After all, this is the Dalai Lama's main question for the Jewish delegates. Aside from that, Rodger, a non-practicing Jew, is interested in why Jews are so frequently drawn to Buddhism and in possibilities for Jewish retention given the increasing attrition rate.

Rodger identifies several contributing factors to Jews' attraction to Buddhism, including Reform Judaism's abandonment of ritual and embracing of universalism:

“…the Reform Jewish strategy pretty much succeeded in assimilating Jews into American life. When JUBUs spoke against Jewish particularism, one could feel that Reform Judaism had succeeded all too well. An ethical ideal of universal justice, freed from the particulars of ritual, left many Jews free to leave the fold. We could be secular, or Buddhist, and still feel connected to these universal values…In our secular times, the sense of chosenness has degenerated from theology to psychology to reflex…I see myself carrying around a sense of being special that has no content. I can also see it in some of the JUBUs—they have become Buddhists in part to get free of it. And as long as Jews make them shake, they haven’t quite succeeded.”

But the strongest issue Rodger identifies, I feel, is the emptiness of Judaism for many Jews. In fact, the Dalai Lama himself offers a challenge on this.

“In a stunning, if gently phrased challenge, the Dalai Lama asked Yitz Greenberg [the Orthodox delegate:] if our [Jewish:] diaspora observances have changed as a result of now having a state of Israel. Our general laughter was telling. The Buddhist leader was posing the core choice most American Jews now face: give up our Diaspora traditions as irrelevant, or make aliyah. Most American Jews know they will do neither. Instead, we have created, de facto, the space for a third possibility, if only by our refusal to choose the other two.

“The result has been a highly exoteric religion, conditioned by political causes such as support for Israel, and social and family pressures. The pressing issues in American Jewish life today – intermarriage, Israel, anti-Semitism – are either social or political.

“The Jews who are turned off to all spirituality, and the JUBUs and other Jews who have left the burnt house of Judaism for other traditions, are responding, then, to a real crisis. The materialism of much of Jewish life today, the lack of spirituality in our synagogue life, and the failure to communicate Judaism as a spiritual path have led, and will lead, many Jews to look elsewhere.”

And according to the Dalai Lama, “’If you have reason, sufficient reason to practice a religion, sufficient value in that religion, there is no need to fear [attrition:]. If you have no sufficient reason, no value – then there’s no need to hold on to it…’"

Although my Orthodox world is very different from Rodger's Reform background, we struggle with many of the same concerns around ensuring Jewish continuity. Adolescents leaving Orthodoxy is a popular topic, and it was interesting to look at disillusionment with Judaism from a new but relevant perspective.

My Orthodoxy also gave me a special identification with Yitz and Blu Greenberg, an Orthodox couple among the delegates trying to perform a delicate dance as they worked to maintain their commitment to Jewish law while remaining open to the views and preferences of their companions from other Jewish denominations. Yitz and Blu are actually viewed as extreme left by much of the Orthodox Jewish world for their progressive views on pluralism and feminism, but they ironically prove to be the die-hard sticklers for maintaining tradition on this trip.

Rodger’s reaction to Yitz and Blu appears to be a mixture of admiration for their consistency and resistance to their rigidity. Referring to a disagreement where Yitz and Blu took a hard line, Rodger writes:

“Something about the whole focus on this tiny point bothered me. It reminded me very strongly of what I didn’t much like about religious Judaism, an obsessive, niggling quality. Or as a young woman learning about Jewish culture had told me once, to her, Judaism is an old man saying no. With Jews so divided into factions, and some of the factions so self-preoccupied and self-obsessed with tiny points of practice and law, how could we reach out to other groups?”

This is a common challenge, or criticism, of Orthodoxy. On the other hand, the Dalai Lama and even Rodger acknowledge the importance of retaining the integrity of Jewish rituals and law, which is difficult to do once you begin allowing the details to slide:

“[the Dalai Lama:] told Yitz, ‘The points you have mentioned really strike at the heart of how to sustain one’s culture and tradition. This is what I call the Jewish secret – to keep your tradition.’…The Dalai Lama had grasped an essential Jewish secret of survival – memory…The Torah is full of exhortations to remember – to remember the Sabbath and keep it holy, to speak of the law constantly and teach it diligently to your children. The sacralization of memory has been an essential feature of Judaism throughout its history.”

That said, Rodger appears to favor the views of Zalman Schachter-Shalomi. Like Yitz and Blu, Zalman's early background was Orthodox but he moved farther away than Yitz and Blu did, becoming instrumental in establishing the Jewish Renewal movement which focuses on mysticism and spirituality and the experiential realm, and far less on the details and established traditions of Orthodox practice. While Yitz remains, with difficulty, within the Orthodox fold despite his pluralistic leanings, Zalman’s innovative practices and beliefs have taken him completely out of it.

Not surprisingly, when Zalman presents his views on Jewish mysticism before the Dalai Lama, they prove unfamiliar not only to the Dalai Lama but to many of the Jewishly educated delegates. Rodger describes their reaction:

“Rabbi [Yitz:] Greenberg, for instance, felt the need to add some spin control. ‘What you’re hearing is the mystical tradition – actually there are two or three. Many in the more rational or more legal systems would not affirm all these beliefs.’ Then Rabbi Joy Levitt piped in, to general amusement, ‘And some of us are hearing them for the first time as well.’”

Although Rodger ultimately comes down on the side of Zalman’s Renewal stance, he does express some skepticism of his own here:

“One part of me kept saying, Does he [Zalman:] really believe all this stuff? Does a twentieth-century man with a computerized wristwatch believe in angels?...To meet the Tibetans halfway, Zalman was doing a lot of translating, a lot of updating, a lot of psychologizing – he was pedaling pretty hard. But was the bike moving? Or was it all an exercise? There is a difference between understanding how a system works, or might have worked for certain Jews in previous centuries – and the next step, which would be living that life today. Zalman had kept saying, ‘That’s in our tradition.’ Yes, but where? And who has access to it now?

“…I came to realize that the key problem for them [the JUBUs:] with the Jewish esoteric was its inaccessibility…the JUBUs were sensing a major gap between theory and practice. Certainly this was true of Zalman’s presentation. As he himself had made clear, very few Jews know much about the deep way, the hidden way, of kabbalah…What gave Rabbi Greenberg’s presentation a firm footing was that he spoke with great integrity of the Judaism that he lived and that represented a solid community of Jews back home. Zalman’s case was different. I felt that he was representing a Judaism that once was, and that yet might be.”

One might argue that Yitz’s Judaism is actually based in reality while Zalman’s is more theoretical. Yitz’s Judaism may be drier and more detail-oriented, but it’s also more grounded. If you want to talk about “living that life today,” the Orthodox emphasis on the practical makes it impossible to forget one’s Jewish tradition, even when completing the most basic activities of daily living.

Rodger's answer to this is that the Jewish Renewal movement needs to expand to include all Jews, and expose Jews to the spiritual content of their own religion. As an Orthodox Jew myself, I take a different view but I agree that many Jews today, practicing and non-practicing, could use an opportunity to reconnect with their spiritual side.

It was fascinating for me to read about the conversations with various JUBUs and their backgrounds. One described himself as having "Jewish roots and Buddhist wings," and while some expressed anger and bitterness toward their Jewish roots, many retained a fond feeling for their origins and expressed openness to the possibility of themselves, or their children, returning to the Jewish fold at some point.

In any case, meditating on this book has helped me forget that I have a house to clean but at some point, we all need to return to the exoteric side of things. To all you die-hards out there who are still reading, thank you and I hope I have successfully conveyed how enlightening this book was for me. And I would love to hear your thoughts. ...more

I generally read books about religion for two reasons: one, to educate myself with general background and historical knowledge of the world’s primary religions and, two, to gain deeper insight into my own religion and enhance my own spiritual journey. The Jew in the Lotus satisfied both of my hopes for religious nonfiction.

I found my second motivation for reading such works to be especially well described by several participants in the interfaith dialogue depicted in this book, including Omer-MaI generally read books about religion for two reasons: one, to educate myself with general background and historical knowledge of the world’s primary religions and, two, to gain deeper insight into my own religion and enhance my own spiritual journey. The Jew in the Lotus satisfied both of my hopes for religious nonfiction.

I found my second motivation for reading such works to be especially well described by several participants in the interfaith dialogue depicted in this book, including Omer-Man, who says, “What normally happens to me in this kind of encounter is that…I learn to see myself through the prism of the other’s experience” and Greenberg, who believes “dialogue with other religions can be deeply clarifying of” one’s “own.” This is because (Greenberg again) “dialogue is an opportunity to learn the uniqueness and power of the other and then see if I can now reframe my own religion to respect that power, to stop using negative reasons why I’m Jewish. It leaves me no choice but to be a Jew for positive reasons.” (In my case, I can replace Jew/Jewish with Christian and say the same.)

Though I’ve read quite a bit about Judaism, I still felt I learned a great deal from this book, and I obtained a better understanding of the various denominations and their perspectives. I was aware, however, that I was getting this through a Reformed Jewish lens (even when others were speaking, the narrator was still interpreting and offering commentary). And I was not entirely sure about the information I was getting from the mystical Zalman – is what he says true of historical mystical Judaism or is it his own modern syncretic creation? I felt unclear about that. I also learned about Buddhism and even a tiny bit about Sikhism.

Outside of my own religion, of the major world religions, Judaism is the religion to which I feel I most relate, and Buddhism is the religion to which I feel I least relate. Thus, a book about a Jewish delegation engaging in interfaith dialogue with the Dali Lama seemed to me an excellent choice; perhaps it would enhance my understanding of Buddhism. To me, Buddhism has always seemed to contain a world view, particularly with regard to suffering and desire (as well as anger and other such emotions), that is quite foreign to my own perspective. In an attempt to gain a better handle on the religion, I have read Buddhism Plain and Simple, Zen Spirit, Christian Spirit: The Place of Zen in Christian Life, Buddhism for Mothers: A Calm Approach to Caring for Yourself and Your Children, and The Tibetan Book of the Dead: First Complete Translation, and although I gained the occasional insight to apply to my own life and spiritual practice, I have never felt I could relate to the overall Buddhist perspective. So I thought it would be interesting to see what a group of Jews might learn from the Buddhists, since I find it easier to learn from Judaism than from Buddhism. In the end, however, the insights I gained were (perhaps unsurprisingly) more from the reflections of the Jewish participants than from the Buddhists.

The Jew in the Lotus inspired me to reflect on three things. The first was the very nature, purpose, promise, and pitfalls of interfaith dialogue. At one point, the author wonders why Marc Lieberman, a formerly devout Jew turned devout Buddhist, is more fierce with Rabbi Zalman than with Rabbi Greenberg, who adopts a “more Orthodox position. I had assumed that as a Jewish Buddhist he would be more likely to embrace Zalman’s universalitst approach. This was a paradox I saw with other Jewish Buddhists. Maybe they wanted the Judaism they’d left behind to stay put.” Or maybe religious people who strive to adapt their lives to suit their religions simply have a greater understanding of others who do the same than they do of those who are comfortable with accommodating their religions to the varied expectations and experiences of others. This is something I think many who pursue interfaith dialogue do not grasp. I will confess that when I witness “interfaith dialogue” between Reformed Jews, liberal Christians, and American Buddhists, I sometimes feel that what I am really witnessing is a discussion between culturally specific expressions of the same basically Universalist perspective. There’s not much danger of confrontation or discomfort or offense there, but there’s also not much danger of change, growth – of learning something truly new.

But interfaith dialogue should not be just for universalists. The Jew in the Lotus made me realize why it is sometimes difficult for more orthodox members of religions to engage in interfaith dialogue. While the narrator, a Reformed Jew, initially has trouble understanding the hesitation of the more theologically conservative Jews in the delegation on points he considers mere quibbles (such as calling the Dali Lama “His Holiness”), I actually immediately understood their concerns on a gut, emotional level. Soon enough, however, even the narrator himself realizes these are not mere quibbles but rather are endemic of the core challenge at the heart of interfaith dialogue – how does one engage in such dialogue while staying true to one’s religious identity, theology, and tradition?

I’m with Rabbi Greenberg on this one, who makes a sharp distinction between interfaith dialogue and the crossing of liturgical boundaries. Having dialogue with people of other faiths does not have to mean worshipping with them as they worship or sharing their liturgy, but, unfortunately, this is often expected or required in the kind of “interfaith dialogues” that are conducted today, and this tends to drive away more orthodox participants. From a Christian perspective, I think of those pastors who are invited to pray in interfaith settings but are expected to leave out the concluding words “in Jesus’s name.” And why not?, the liberal Christian asks. To leave them out will mean avoiding offense, and it’s still a prayer to God. To insist on such words is, to the liberal Christian, a mere quibble (as the debate over “His Holiness” seems to be to our Reformed Jewish narrator). But this is not so to the orthodox Christian, who believes that he is commanded to pray in the name of Jesus, and who conceives that this is how his prayers are heard.

But what if we could agree to talk about our faiths without having to agree to say some particular prayer that will not offend some other person? What if we could respectfully listen to the prayers of others without having to pray those prayers ourselves? I think if the orthodox of all religions knew they were being invited to talk and not to co-worship, to talk and not to conform, to talk and not concede that the religion of the other is necessarily true, they would be more willing to engage in interfaith dialogue. True interfaith dialogue does not begin when one accommodates one’s religion to suit another, but rather when one presents one’s religion to another without adulteration. Then let the questions begin. There seemed to be real and useful interfaith dialogue taking place in the Jew and the Lotus, because there were so many different perspectives respectfully presented (even if we did not have insight from the ultraorthodox Jews), and so many open and honest questions asked.

In addition to causing me to reflect on the value and limitations of interfaith dialogue, the book also inspired me to consider why people leave the religions in which they are raised and turn to other religions. Many of the “JuBu”s (Jewish Buddhists) we meet in this book seem to have had an experience that boils down to this – they left their native religion because it failed to satisfy some particular spiritual longing within them, and it failed to satisfy this longing because their unique spiritual needs were not recognized and they were not directed to a path that addressed those needs within their own religion. I see this as a challenge for Christianity also. While there are those who recognize “the varieties of spirit,” this diversity is not widely grasped; people are not generally helped to identify their individual variety of spirit, and they are not generally pointed to the corresponding path within Christianity. Instead, they are too often pushed to conformity with a personality type that is presumed to typify “the Christian.” While in most if not all of the world religions there is a Scriptural or traditional acknowledgment of the fact that different people relate to God in different ways--that some are more mystical, some more intellectual, some more emotional, some more practical—that some come to God through prayer, some through study, some through service, some through art --in institutional practice, adherents are not always exposed to this diversity; their uniqueness are not always recognized, and their particular “variety of spirit” may in fact be marginalized within whatever religious community they happen to find themselves. (The mystic tradition, for instance, tends to be marginalized in both Judaism and Christianity. The path of intellectualism is marginalized in many Protestant traditions.) One “JuBu” in the book remarks, “Maybe I could have been a Talmudic scholar if things had been different.” Alex’s intellectualism was not satisfied by the particular type of Judaism he was exposed to as a child, and so he turned to Buddhism. And yet what riches of intellectualism there are in Judaism! This individual spiritual identification and direction, more than the sort of vague “renewal”, may be what is most useful for retention – a deliberate effort to understand the uniqueness of individual human personalities and to satisfy unique and individual spiritual needs by pointing adherents to the corresponding path within the tradition.

The final thing I found myself reflecting on was the differences between Buddhism and Christianity. The book again pinpointed for me what I have previously thought to be the unique appeal of Buddhism, in that it gives one methods for reaching spiritual goals, which is something that, typically, Christianity, at least as it is practiced, fails to do. (Apparently, at least as this book describes it, this is a problem with Judaism as well.) One is told what to do and what not to do, but given very little guidance on HOW to do it (or not do it). Protestantism, in particular, perhaps because of its heavy emphasis on grace and being saved by faith alone, places little emphasis on the details of spiritual practice. There’s a lot more “how to” in Buddhism when it comes to spiritual discipline and practice, meditation, etc. The Christian pastor will say “do not lust,” but he generally will not tell you, step by step, how to train your mind not to do it.

But, as Kamenetz says, I’m not “ready to declare Buddhism the hands-down winner in the all-around spirituality contest.” As much as I respect the self-discipline of adherents to Buddhism, I still find I cannot relate to it philosophically. While Christianity may not give one much guidance in systematically training the heart and mind, it also has the virtue (usually) of not spending excessive amounts of time in the mind. What I mean is that Buddhism to me sometimes seems concerned with the internal to the exclusion of the external. That is to say, I do not frequently stumble across Buddhist soup kitchens. Christianity may not teach me step-by-step how mentally to feel the compassion I am supposed to feel for others, but if I wish to volunteer at a Christian soup kitchen or a Christian homeless shelter or a Christian food pantry or a Christian health clinic, I have a plethora from which to choose. I think this also relates to the very different ways Buddhists and Christians view suffering. If one believes suffering is always with us, that it is no illusion but very real, that it has not only internal but also external causes, and that it saddens God, then it is one’s duty to work physically to alleviate it, and we cannot simply say, “pray, be filled,” but must first offer the physical means for filling. (I am not implying that Buddhist never engage in physical charity work; I am just saying that this is a much more central focus for Christians, because Buddhist tend to view the causes of suffering as purely internal.)

Kamenetz was joking when he wrote this, but it actually hit on what has probably been my primary, personal obstacle to a deeper appreciation of Buddhism: “Buddhism gets a C- for boring poetry.” I have been emotionally moved, and I think at times spiritually enlightened, by Jewish, Islamic, and even Hindu poetry, but to me, Buddhist poetry has always been a drudgery to read. Again, I think this may relate to differences in philosophical perspective, this time with regard to desire. If desire is viewed as something to be overcome, as a source of the negative, if nonattachment is the goal…well, it is hard to imagine poetry as the result. Poetry does not generally come from a place of nonattachment (to put it mildly).

So I guess this book didn’t make me run to embrace Buddhism or to suddenly say, “Oh, yes! Now that perspective makes perfect sense!” That’s okay. I can respect Buddhists without understanding them. The book did, however, inspire me to highlight a great number of sentences and to reflect on a wide variety of spiritual questions....more

KInteresting. I'll have to wiki Gnosticism now; I'm not familiar with it. Zalman's form of Judaism is pretty marginal, at least from my perspective. ItInteresting. I'll have to wiki Gnosticism now; I'm not familiar with it. Zalman's form of Judaism is pretty marginal, at least from my perspective. It's not acknowledged within the Orthodox world, and has not attained the status of the Conservative, Reform, or Reconstructionist movements although, in all fairness, it's a whole lot newer. I felt a bit cynical about some of what Zalman was saying and it seemed to me to be an effort to make Judaism more Buddhist-friendly, at least in part.

Skylar BurrisI've never had to address a Catholic priest, though I imagine I'd be personally uncomfortable with the use of "Father" myself (for other reasons thanI've never had to address a Catholic priest, though I imagine I'd be personally uncomfortable with the use of "Father" myself (for other reasons than yours), and that I too would nonetheless use it despite my discomfort if it did indeed seem disrespectful not to.

I'm Anglican, and at my church we tend to just address our priests by first name without any title. When speaking formally of a priest (usually in writing) it is "The Reverend first/last name" or "The Reverend Dr. first/last name" (if they have a doctorate). I understand Anglo-Catholics use "Father", but I've never heard anyone use it around my church (which is not to say they don't; just haven't heard it). I've heard people say "Pastor __" To be honest, I'm not particularly comfortable with calling someone "Reverend", though "Pastor" has never bothered me, probably because it denotes a function/position and not a quality of spirit.

Anyway, I could relate to the hesitation these orthodox Jews felt in calling a human being, particularly a central figure of another religion, "His Holiness." I'm not even comfortable calling people within my own religion by such titles. (But, since I’ll probably never meet and have to address either the Pope or the Dali Lama in person, I probably won’t have to worry about having to call anyone "His Holiness". When the Pope and Dali Lama meet, do they call each other “His Holiness?”)...more
Jan 17, 2011 11:14AM

"The Jew in the Lotus" is the archetypal JuBu book, and since I am of Jewish extraction and interested in Buddhism, I felt I should read it. I was surprised to find that this isn't a story of one man's personal conversion from one religion to another. Instead, it's a fairly journalistic retelling of the first embassy of Jews to the Dalai Lama, in 1990. Kamenetz is a famous poet, and his writing is frequently lyrical- so much so that by the end I kind of had a headache from all the high-minded se"The Jew in the Lotus" is the archetypal JuBu book, and since I am of Jewish extraction and interested in Buddhism, I felt I should read it. I was surprised to find that this isn't a story of one man's personal conversion from one religion to another. Instead, it's a fairly journalistic retelling of the first embassy of Jews to the Dalai Lama, in 1990. Kamenetz is a famous poet, and his writing is frequently lyrical- so much so that by the end I kind of had a headache from all the high-minded seriousness and authentic spiritual renewal he describes. I mean, in a book about a bunch of Jews who go to Dharmsala to meet the Dalai Lama, there should at least be a few jokes- doesn't that sound like a setup to a good one?

Aside from the travelogue, Kamenetz does a nice job describing the what each group can learn from the other. Briefly, the Jews have a lot to teach the Tibetans about maintaining a culture in exile, and the Tibetans have a lot to teach the Jews about renewing their exoteric religion with esoteric spiritualism. There are many similarities between the groups: an emphasis on scholarship, a respect for teachers, and a complex relationship between culture and religion. But there are also many differences, especially the most fundamental one, which is that Judaism is a religion firmly grounded in this imperfect world, which the Tibetans see as nothing but an illusion.

For fans of comparative religion, or Jews interested in the East, I'd recommend the book. For everyone else, you might be left wondering what all the fuss is about. ...more

I adored this book - the tale of a group of Jewish rabbis and intellectuals who travel to Dharamsala in India to converse with the Dalai Lama, all told by a poet.

The Jew in the Lotus is many things - a travel narrative (there's much about India, in here - snapshots built word-by-word of markets, temples, shrines, hotels, and the result is as vibrant as a color photograph); a personal journal (Kamenetz went to India as a secular Jew with some suspicion about Buddhism, and returned a spiritual JewI adored this book - the tale of a group of Jewish rabbis and intellectuals who travel to Dharamsala in India to converse with the Dalai Lama, all told by a poet.

The Jew in the Lotus is many things - a travel narrative (there's much about India, in here - snapshots built word-by-word of markets, temples, shrines, hotels, and the result is as vibrant as a color photograph); a personal journal (Kamenetz went to India as a secular Jew with some suspicion about Buddhism, and returned a spiritual Jew with a deep reverence for what he'd experienced); a commentary on Jewish history since 1945 (how does Judaism honor the memory of the Holocaust while moving forward and growing organically; how does it become again a positive faith, rather than one defined in opposition to those who hate Jews, Kamentz asks?); a study of the divides within Judaism (one of the rabbis declines to attend prayer when a female rabbi leads; others have never heard of Judaism's mystical traditions); and an up-close and personal meditation on Buddhism.

As a model for inter-faith dialogue, the conversations between the Jewish delegates and the Dalai Lama are exceptional - and indeed, I'm sure the model holds for conversations that have nothing to do with faith. What struck me (and the delegates) was that the Dalai Lama never responded defensively to even the most pointed questions. Instead he took a moment, considered what had been asked, and then answered. He treasured new ideas, and every gift given to him was an opportunity for delight. Similarly, the Jewish delegates never avoided speaking the truth, even when it discomfited them, and their questions were never asked in anger, which allowed conversation - rather than rhetoric - to bloom.

Perhaps my favorite part of the entire, layered, complex text is Rabbi Schachter's explanation of Jewish mysticism, which has the Dalai Lama become entranced by the idea of angels. The exchange between the two men is beautiful - they're speaking across two religious orders, and yet finding common ground, even common delight, in the idea that the breath that stirs the grass and sets the trees to dancing is a joyful breath, stirred by angels (or spirits, or energies) that, when taken together, are the sum of the divine, the divine's own joy given expression. The Dalai Lama giggles during the conversation - and I thought . . . what a moment, to be so entranced and thrilled and delighted by someone else's faith tradition that you cannot help but laugh like a child....more

Worthwhile read. The book is an account of the meetings between a delegation of Jews and the Dalai Lama in Dharmsala, India. As a Christian, it was fascinating to be a bystander to their fascinating conversation. The Temple was destroyed in 70AD and the Sanhedrin were sent into exile not to be heard of again. The Dalai Lama has been expelled from Tibet and the Tibetan Buddhists are now having to reimagine their religion, just as the Jews had to after 70AD. There is much about the conversations tWorthwhile read. The book is an account of the meetings between a delegation of Jews and the Dalai Lama in Dharmsala, India. As a Christian, it was fascinating to be a bystander to their fascinating conversation. The Temple was destroyed in 70AD and the Sanhedrin were sent into exile not to be heard of again. The Dalai Lama has been expelled from Tibet and the Tibetan Buddhists are now having to reimagine their religion, just as the Jews had to after 70AD. There is much about the conversations that is relevant to all religions in this capitalist age. Are we losing our souls and all we hold dear in the pursuit of money and power? ...more

A captivating account of the dialogue between Jewish scholars and the Dalai Lama in 1990. The Dalai Lama wants to know the secret of Jewish survival despite adversity, so he can ensure the future of Tibetan Buddhism during the Chinese occupation. This "Jewish secret" appears to be Judaism's involvement of the entire family, which makes every person a potential bearer of Jewish spirituality. Most forms of Tibetan Buddhism are the preserve of a monastic elite, leaving the lay "householders" partlyA captivating account of the dialogue between Jewish scholars and the Dalai Lama in 1990. The Dalai Lama wants to know the secret of Jewish survival despite adversity, so he can ensure the future of Tibetan Buddhism during the Chinese occupation. This "Jewish secret" appears to be Judaism's involvement of the entire family, which makes every person a potential bearer of Jewish spirituality. Most forms of Tibetan Buddhism are the preserve of a monastic elite, leaving the lay "householders" partly cut off from their tradition. At the same time, the Dalai Lama provides insight to his Jewish guests on why many Jews are alienated from their religion, becoming either complete skeptics or adherents of other religions, particularly Buddhism itself. Judaism has profound wisdom to promote spiritual happiness and growth, but such wisdom is much less accessible than Buddhist meditative practices. Many Diaspora Jews jettisoned esoteric practices like meditation in their desire to assimilate into their host societies, and a lot of it was lost forever during the Holocaust as well. The result is a Judaism dominated by ethnic prejudices and social and political concerns, which evoke little warmth from non-Orthodox Jews. Rodger Kamenetz ends by suggesting that all faiths embrace pluralism and assimilate spiritual practices that "work" into their own unique frameworks. For Judaism, this means greater dissemination of its mystical tradition of kabbalah, a process which can be aided by the expertise of Buddhists (and Jewish Buddhists, or "JUBUs" in particular). The Jewish Renewal movement is engaged in this endeavor.

Kamenetz is a talented poet taking part in a deeply moving experience, and the resulting account has so much profundity, it nearly gave me a headache at times. But it all rings very sincere, and Kamenetz is well-served by his honest appraisal of ideas. For example, though faithfully reporting the long lectures on Jewish mysticism, he admits that such wisdom is virtually unknown beyond a small elite group of Jews. The concerns of the book are still relevant several decades after its publication, and recent demographic studies on the growth of Orthodox and Israeli Jewish communities and the simultaneous decline of many secular Diaspora communities, suggest that its lessons haven't been fully taken to heart yet. Without exaggeration, this is a must-read for anyone concerned with the malaise affecting many streams of Judaism and how it may be ameliorated.

The fascinating story of a group of Jewish religious figures who go to visit the Dalai Lama. Kamenetz does a great job of outlining the various flavors of and splits within Judaism, while also giving an impressive overview of Tibetan Buddhism. The really amazing parts, though, are the various sections that discuss where the two religions intersect. And there are a lot more than I thought.Kamenetz wraps up the book with a call to arm for the increasingly broken American Judaism to fix itself, andThe fascinating story of a group of Jewish religious figures who go to visit the Dalai Lama. Kamenetz does a great job of outlining the various flavors of and splits within Judaism, while also giving an impressive overview of Tibetan Buddhism. The really amazing parts, though, are the various sections that discuss where the two religions intersect. And there are a lot more than I thought.Kamenetz wraps up the book with a call to arm for the increasingly broken American Judaism to fix itself, and his suggestions are interesting, if not practical. Basically, he recommends Judaism return to its more mystical roots, roots which most Jews don't even realize exist.My one OCD critique? Kamenetz constantly alternates between using a first name and a last name to identify people, so unless you have a chart, you're probably going to get confused. Still, the book was an eye-opening experience. The parallels between the Jews and Tibetan Buddhists are shockingly strong....more

Though this book is from over ten years ago, the pieces of it that are timeless are great. There are fantastic and poignant nuggets (can a "nugget" be poignant? I feel like the word nugget means at best somethings dense, at worst, juicy. Anyway...) there are moments of the book which are beautiful, thought-provoking, and fun.

The story of a group of Jews from across the ideological spectrum going to Dharamsala for the first ever dialogue between Jewish thinkers and the Dalai Lama. The story provThough this book is from over ten years ago, the pieces of it that are timeless are great. There are fantastic and poignant nuggets (can a "nugget" be poignant? I feel like the word nugget means at best somethings dense, at worst, juicy. Anyway...) there are moments of the book which are beautiful, thought-provoking, and fun.

The story of a group of Jews from across the ideological spectrum going to Dharamsala for the first ever dialogue between Jewish thinkers and the Dalai Lama. The story provides insight into the similarities and differences in Jewish/Buddhist perception, theories on meditation, approaches to the infinite, etc.

Sometimes the author spends too much effort on individual experiences and details, particularly in the last 5th of the book. (which reads about as slowly as the first 4/5ths put together)

As a Jewish American, I can identify with his description of Jewish identity, but having experienced the Renewal movement, I can say whole-heartedly that I prefer Reform. The rabbi who followed Renewalism ( is it a movement? A manifesto?) was so out of touch with reality that it was difficult to believe anything he told you.

I've always felt a strong connection to Judaism; my reference has always been this wonderful Reform synagogue in Tennessee that my family belonged to until we moved away. It'As a Jewish American, I can identify with his description of Jewish identity, but having experienced the Renewal movement, I can say whole-heartedly that I prefer Reform. The rabbi who followed Renewalism ( is it a movement? A manifesto?) was so out of touch with reality that it was difficult to believe anything he told you.

I've always felt a strong connection to Judaism; my reference has always been this wonderful Reform synagogue in Tennessee that my family belonged to until we moved away. It's always convinced me that Judaism has tremendous power as a community-building religion, the place we moved was just the exception to the rule. Now I'm beginning to wonder if it's the opposite....more

this book is about a group of jewish leaders who go to meet with the dalai lama to talk about spiritual survival in exhile. it was really moving for me. i think it's really effective because the author didn't go there on his own spiritual quest, he went as a journalist, to document the event, but ended up having this really transformative experience. it speaks a lot to why so many jews have a hard time relating spiritually to our own religion, and unearths some really compelling stuff that has bthis book is about a group of jewish leaders who go to meet with the dalai lama to talk about spiritual survival in exhile. it was really moving for me. i think it's really effective because the author didn't go there on his own spiritual quest, he went as a journalist, to document the event, but ended up having this really transformative experience. it speaks a lot to why so many jews have a hard time relating spiritually to our own religion, and unearths some really compelling stuff that has been lost/misplaced because of exhile and holocaust... ...more

This book would be quite different if it were written today instead of 20 years ago. For one thing, as he roams around trying to figure out why so many Jews turn to Buddhism he would have to look more clearly into the disease that is Zionism. But as a Zionist perhaps his ideology blinds him so he is unable to see that. The book could have been an interesting comparison of two religions. Instead, it is written in the voice of a Jew who clearly sees himself as a chosen person and this superiorityThis book would be quite different if it were written today instead of 20 years ago. For one thing, as he roams around trying to figure out why so many Jews turn to Buddhism he would have to look more clearly into the disease that is Zionism. But as a Zionist perhaps his ideology blinds him so he is unable to see that. The book could have been an interesting comparison of two religions. Instead, it is written in the voice of a Jew who clearly sees himself as a chosen person and this superiority emerges regularly, especially when comparing Jews to Hindus, Sikhs, Buddhists, and Muslims. What I found most troubling in this book was the meeting between the Dalai Lama and the rabbis. Aside from the arrogance they approach it with--only begrudgingly do they think they have anything to learn from him--they go on and on about how the Tibetan exile is just like the Jewish one and therefore the Dalai Lama should follow in the Jews' footsteps. The problem is that there was no Jewish exile (see Shlomo Sand) and the Jews who "returned" to Palestine look a lot more like the Chinese in Tibet. I don't know if this is the origin of the Dalai Lama's misunderstanding of history and reality, but this needs to be rectified as the Palestinians and Tibetans could usefully share their common cause demanding their right to return....more

Very disappointing. Made me want to read a book about the cultural histories of Jews in the us and buddhism. This books most glaring weakness was a lack of pointed intersectional analysis of 'Jewishness' - by omission, this book centers a cis male, Ashkenazi, able bodied, middle class 'Jewish experience' very much of the baby boomer age. Anyone have any recommendations about more contemporary, intersectional analysis of Jewish Buddhists/ Buddhist Jews?

I enjoyed this book, and it makes me look forward to studying with Zalman Schacter-Sholomi next month. I enjoyed the discussion of angels. According to the Talmud, each blade of grass has a team of angels cheering it on to grow. And each human is preceded by a relay of angels saying "Look out, the image of God is coming!" I wonder how my life would be different if I could be mindful of the angels?

I'm not entirely sure how to even describe it. Kamenetz is a phenomenal writer and is able to articulate and discuss the actual events as they occurred during the meeting with the Dalai Lama, the thoughts and philosophy behind both Judaism and Buddhism as they were discussed (even the esoteric parts), and his own ideas/opinions/thoughts/feelings as they occurred with truth, compassion, love and such authenticity parts of it made me want to cry.

Much of what I saw in this bookWhat an amazing book!

I'm not entirely sure how to even describe it. Kamenetz is a phenomenal writer and is able to articulate and discuss the actual events as they occurred during the meeting with the Dalai Lama, the thoughts and philosophy behind both Judaism and Buddhism as they were discussed (even the esoteric parts), and his own ideas/opinions/thoughts/feelings as they occurred with truth, compassion, love and such authenticity parts of it made me want to cry.

Much of what I saw in this book are things I saw growing up, and continue to see within the Jewish community - so much of this book resonated with me. This was originally published in 1994 and reading it almost exactly 20 years later I despair at all the hope I saw in the book when I look at the current Jewish community. Although steps have been taken to be more inclusive in certain circles I feel that the overall message of the Dalai Lama to the Jews who met with him has not been able to be enacted. You can only extend a hand so far when the people you are trying to reach do not want it. The idea of bringing more mysticism, spirituality, feminine principles and openness to Judaism is a laudable goal and one that I hope more people and communities embrace.

There seems, among certain communities, a defensiveness on the part of Judaism - a belief that "we" were the first, and not influenced by anything else (that syncretism is something that happens only to others and not to Judaism). Reading about the potential Hindu influences into Kabbalistic thought and the relationship between the various mystical aspects of many different religions (Sufism, Buddhist Tantra and Kabbalism) was fascinating and opens up so many doors to conversation, but only if people are willing to listen, only if people are willing to bend. I've seen a disappointing trend towards the more staunch and more ardent lately.

Some of the language - both Jewish or Buddhist - may be confusing for those who have never studied either before. There is a glossary at the back that does a great job explaining all of it. I wish there had been a "cast of characters" at the beginning explaining each of the delegates, their philosophy and their specific reasons for attending the meeting. At times I confused the various rabbi's and it got a bit convoluted.

This is a book that should have been required reading in my high school Jewish philosophy class. When I think of all of the lost opportunities we had for this kind of open discussion and dialogue at school and what we ended up learning instead it's very frustrating. I don't think that this book will/would have changed my own personal opinion and religious trajectory, but it certainly would have engaged me and led to some fascinating talks, ideas and other things to read. I should not have had to learn about the feminine principles within the Torah in a university religion class (where I wrote a paper on the Shekinah in the Old Testament). I went to a Jewish day school until grade 12 - this is something that should be taught with openness.

The issues that I struggled with within Judaism in high school (2001, 2002) had already been so deeply engaged with by others ten years previous, yet none of that came through from my teachers. I remember telling my father once that the issues I had were down to spirituality and mystery - in school we learned the rules and regulations, and everything was very rote and dry. Do this because this Rabbi said so. There were no explanations of the reasons behind the mundane, nothing explaining the joy and love you can find within the heart of your religion if you seek it.

There was none of the mystery and magic you can find when you look hard enough - and that might have made all the difference....more

I read this book in hopes of re-kindling an interest in learning and reading about Judaism. I turned to this book after I could no longer stomach reading God is a Verb, a book on Jewish mysticism. There are certain aspects of Buddhism that are appealing and I thought that reading a book about a conversation between Jewish and Buddhist scholars would be interesting.

I think that this book was well written. It is the story of a diverse group of Jewish scholars that journey to India to speak with tI read this book in hopes of re-kindling an interest in learning and reading about Judaism. I turned to this book after I could no longer stomach reading God is a Verb, a book on Jewish mysticism. There are certain aspects of Buddhism that are appealing and I thought that reading a book about a conversation between Jewish and Buddhist scholars would be interesting.

I think that this book was well written. It is the story of a diverse group of Jewish scholars that journey to India to speak with the Dali Lama. The discussion was meant to further each traditions understanding, and for the Dali Lama to get advice on how to maintain a tradition while in exile.

It was an interesting read, but I did not feel particularly inspired by the story. If anything, I felt annoyed at the bickering amongst the Jewish group. I'm in a very rational and skeptical phase of my life, and this book did nothing to persuade me otherwise. After finishing the book, I was eager to move onto something more evidence/science based. ...more

What happens when the Dalai Lama invites a group of rabbis and Jewish scholars to travel to India for a dialogue between the two faiths? One reason his holiness called for this meeting was to find out what secrets the Jews had that allowed their religion and culture to survive in exile for two thousand years and how these secrets might be applied to preserve the Tibetan Buddhist tradition given its current situation. Along the way we also learn about the similarities between the two religions' eWhat happens when the Dalai Lama invites a group of rabbis and Jewish scholars to travel to India for a dialogue between the two faiths? One reason his holiness called for this meeting was to find out what secrets the Jews had that allowed their religion and culture to survive in exile for two thousand years and how these secrets might be applied to preserve the Tibetan Buddhist tradition given its current situation. Along the way we also learn about the similarities between the two religions' esoteric, mystic traditions: Tibetan Vajrayana Buddhism based on yoga/tantra and Jewish mystic school such as Kabbalah and Chasidism. Light is also shed on how their religious practices and spiritual techniques differ: exposing what works better, what needs work and where the fundamental differences between the two worldviews lay. We also meet the JUBUs, Jews who choose to explore, practice and commit to Buddhism deciding what to hold on to from their old tradition and what to leave behind. Why is it that so many of the Westerners who've embraced Buddhism are Jews? Have they turned their back on their ancestral faith and on the Jewish community? What have they found on the new path that wasn't available on the old one? And what does this say about the contemporary state of Judaism. Finally, the author addresses the topic of Jewish renewal: do we need to reinvent the religion in order to make it more responsive to the spiritual needs of American Jews today, young people, and those who require a deeper path through mysticism? Like the participants, the reader walks away understanding more about both faiths, their similarities, strengths and weakness. He's also left with many questions about what should be done now. ...more

This is a surprising book, as judged by the title, because it is actually the true story of a trip taken by half a dozen American rabbis (two are women) to Daramasala to visit the Dali Lama, and the resulting exchange between the rabbis and Buddhist monks, including the Dali Lama, on differences and commonalities between Judaism and Buddhism, as well as the need by both faiths to develop a way to sustain the faith even when its members are living in exile.

A nonfiction about a group of Jews who visit Dharamsala in 1990 to talk with the Dalai Lama... He wants to know their secret to preserving their religion which turns out to be how they never forgot their past, especially how they have suffered... Interestingly enough is that this goes against what Buddhists believe since they preach detachment from (among other things) your past... A very interesting chapter on how both Jews and Buddhist believe in angels... Another interesting chapter on JUBUs-A nonfiction about a group of Jews who visit Dharamsala in 1990 to talk with the Dalai Lama... He wants to know their secret to preserving their religion which turns out to be how they never forgot their past, especially how they have suffered... Interestingly enough is that this goes against what Buddhists believe since they preach detachment from (among other things) your past... A very interesting chapter on how both Jews and Buddhist believe in angels... Another interesting chapter on JUBUs- Jews who convert to Buddhism- and how/why Buddhism tends to appeal to many Jews... What it is that Buddhism offers to Jews who are seeking a more "spiritual" religious experience... Overall interesting, but I was confused by most of the Jewish terminology since I am not familiar with Judaism... But I enjoy hearing the Dalai Lama's perspective on any topic, and this certainly was an interesting one!...more

What do you get when you cross a group of Jewish scholars (I believe they are all Rabbis) and the spiritual leader of the Tibetan people?

- Lots of bickering about what it means to be a Jew- Some perspectives on similarities between Buddhism and Judaism- An inquiry into Jewish values that seeks to explain why Jews gravitate towards Buddhism much more than other members of other religions- A strong desire to go travel in India (or travel in India again)- Plenty of wisdom from the Dalai Lama, whichWhat do you get when you cross a group of Jewish scholars (I believe they are all Rabbis) and the spiritual leader of the Tibetan people?

- Lots of bickering about what it means to be a Jew- Some perspectives on similarities between Buddhism and Judaism- An inquiry into Jewish values that seeks to explain why Jews gravitate towards Buddhism much more than other members of other religions- A strong desire to go travel in India (or travel in India again)- Plenty of wisdom from the Dalai Lama, which is never a bad thing

You'll inevitably find yourself taking sides with one of the Rabbis. For me it was Zalman Schachter-Shalomi - check out Jewish With Feeling (I read that immediately after finishing this book). The author doesn't try to hide his own biases either, but that doesn't detract from the ideas of the book....more

It was fascinating to learn that traditional Jewish mysticism has many concepts and practices similar to those in Buddhism. Maybe all deeply developed mysticisms have such similiaries. However, when Kamenetz seems to argue that what will "save" Judaism in the contemporary world is a new infusion of mysticism... well, I don't know. This seems both simplistic and extremely unlikely to occur (mainstream Judaism becoming highly mystical), and are we so sure that Judaism, which has many varied and viIt was fascinating to learn that traditional Jewish mysticism has many concepts and practices similar to those in Buddhism. Maybe all deeply developed mysticisms have such similiaries. However, when Kamenetz seems to argue that what will "save" Judaism in the contemporary world is a new infusion of mysticism... well, I don't know. This seems both simplistic and extremely unlikely to occur (mainstream Judaism becoming highly mystical), and are we so sure that Judaism, which has many varied and vital expressions (from secular to Reform to Conservative to Reconstructionist to Orthodox) needs saving? I guess Kamenetz is talking about "losing" Jews who renounce Judaism as too this-worldly--but I can't really get all worked up about that. Every religion or philosophy or practice has its basic form, and is not going to suit everyone born into it....more

This book is best intended for the Jewish audience. Although the central event is the dialog between Dalai Lama and Jewish leaders, The book describes the current dilemmas in the Jewish community that become apparent in the light of this dialog. The author attempts to explore questions like, why do people choose to leave the Jewish faith, how can we bring all the different denominations to work together (rather than against each other) to resolve current problems, How did spirituality disappearThis book is best intended for the Jewish audience. Although the central event is the dialog between Dalai Lama and Jewish leaders, The book describes the current dilemmas in the Jewish community that become apparent in the light of this dialog. The author attempts to explore questions like, why do people choose to leave the Jewish faith, how can we bring all the different denominations to work together (rather than against each other) to resolve current problems, How did spirituality disappear from our practice and how do we get it back in? The author uses a lot of terminology that is mostly available to the Jewish community. Not sure how much someone outside the community can get out of this book. Nevertheless, Kaminski makes a strong argument for rejuvenating Judaism and what this renewal might look like....more

I got the impression that the JUBU's needed their "ex" to meet the "new or chosen" one, so that the ex would know why they left and how much better the new one was. They needed the "chosen" one to meet the ex so that it could see from whence they came.I found it interesting that the Jews went thinking that they were going to teach the Dalai Lama about how a religion could survive in the diaspora. I laughed at Zalman's idea of a Tibetan seder before even meeting the Dalai Lama. Instead of only t I got the impression that the JUBU's needed their "ex" to meet the "new or chosen" one, so that the ex would know why they left and how much better the new one was. They needed the "chosen" one to meet the ex so that it could see from whence they came.I found it interesting that the Jews went thinking that they were going to teach the Dalai Lama about how a religion could survive in the diaspora. I laughed at Zalman's idea of a Tibetan seder before even meeting the Dalai Lama. Instead of only teaching, the group was challenged as well by the Dalai Lama's questioning why the vast majority of spiritual leaders of the Western Buddhist movement are of Jewish origin.I have lent this book out so many times that I keep needing to purchase new copies.It is a must read for anyone in Jewish education....more

now in print for 20 years, this book tells the story of a visit to the Dali Llama by a group of alternative Jewish leaders, but more importantly, it challenges Judiasm to regain the lost spirituality of its past. Outstanding book by an outstanding poet and writer.

Generally a report of a meeting between certain Jews, including some religious and some cultural Jews and the Dali Lama, together with several of his leaders. Similarities and differences between Judaism and Buddhism are discussed and during their time together they each discovered that there was far more they had in common than there were differences. The original motive behind the meeting was for the Dali Lama to gain some insight into what the Jews have done to survive admist the scattering aGenerally a report of a meeting between certain Jews, including some religious and some cultural Jews and the Dali Lama, together with several of his leaders. Similarities and differences between Judaism and Buddhism are discussed and during their time together they each discovered that there was far more they had in common than there were differences. The original motive behind the meeting was for the Dali Lama to gain some insight into what the Jews have done to survive admist the scattering and slaughter they have experienced hoping to disover how he might help the people of Tibet to also survive after the scattering and slaughter by the Chinese.

I'm re-reading this book for Book Club. Very interesting, and even more so this time, as it brings back memories of my trip to India. The narrator is a good commentator of all related: the dynamics of the Jewish contingent invited to visit the Dalai Lama... the differences, the similarities between Buddhism and Judaism... and interspersed with his own viewpoints and how the trip affected him and his Judaism. You also are treated to an up-close view of that amazing man, the Dalai Lama...and of thI'm re-reading this book for Book Club. Very interesting, and even more so this time, as it brings back memories of my trip to India. The narrator is a good commentator of all related: the dynamics of the Jewish contingent invited to visit the Dalai Lama... the differences, the similarities between Buddhism and Judaism... and interspersed with his own viewpoints and how the trip affected him and his Judaism. You also are treated to an up-close view of that amazing man, the Dalai Lama...and of the Jewish leaders and the many interactions. The author's sly sense of humor adds to the enjoyment...more

i was really touched by this book. a congregation of jewish leaders and rabbis travels to dharmashala in india, home of the tibetan people in exile. and basically they sit down with the 14th dalai lama and compare notes on how a people live in exile, how to make traditions, language, literature and culture survive in exile. the similarities between the jewish peoples brillian survival and preservation of their culture outside of their homeland serves as a model for the tibetan people. it is greai was really touched by this book. a congregation of jewish leaders and rabbis travels to dharmashala in india, home of the tibetan people in exile. and basically they sit down with the 14th dalai lama and compare notes on how a people live in exile, how to make traditions, language, literature and culture survive in exile. the similarities between the jewish peoples brillian survival and preservation of their culture outside of their homeland serves as a model for the tibetan people. it is great to read about the dalai lama as he also searches for answers to keeping his culture alive. ...more

This book spoke to both my chosen religious affiliation (Judaism_ through my husband) and my life's passion. I am a Yogi and the sutras and practices are intertwined with Buddhism. My favorite passage is about a rabbi saying that he thinks that religious pluralism is God's will. When Ram Das makes an appearance near the end, I was delighted. I have been noting the commonalities that I encounter between Yoga and Judaism for the past 18 months, but it was an enlightening experience to read about oThis book spoke to both my chosen religious affiliation (Judaism_ through my husband) and my life's passion. I am a Yogi and the sutras and practices are intertwined with Buddhism. My favorite passage is about a rabbi saying that he thinks that religious pluralism is God's will. When Ram Das makes an appearance near the end, I was delighted. I have been noting the commonalities that I encounter between Yoga and Judaism for the past 18 months, but it was an enlightening experience to read about other people's views on the subject....more

"A Poet's Rediscovery of Jewish Identity in Buddhist India"This book was given to me by a dear friend who passed away at 82 very shortly after giving me this book. I would have loved to discuss it with her. In any event, this book gives a fascinating account of the author's journey; intellectual, spiritual, physical and mystical, as he travels with a group of Jewish seekers to meet the Dalai Lama, who is , of course, in exile in India. This is a great book for anyone interested in Jewish Meditat"A Poet's Rediscovery of Jewish Identity in Buddhist India"This book was given to me by a dear friend who passed away at 82 very shortly after giving me this book. I would have loved to discuss it with her. In any event, this book gives a fascinating account of the author's journey; intellectual, spiritual, physical and mystical, as he travels with a group of Jewish seekers to meet the Dalai Lama, who is , of course, in exile in India. This is a great book for anyone interested in Jewish Meditation or kabbalah....more

“According to the Buddhist tradition,” he began, “there is no sort of conversion or missionary work. It is not good to ask someone to follow a different faith. Yet, because there are so many different mental dispositions, one religion simply cannot serve, cannot satisfy all people.”
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“The preservation of Buddhism is preserving your own internal heart. If Tibetans became terrorists they might win back Tibet, but Buddhism would be destroyed by that attitude.”
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